A missing peace? The role of religious actors in countering terrorism

Despite the surge of scholarly interest in terrorism and counter-terrorism in the post-9/11 world, surprisingly little attention has been paid to the role of religious actors (especially faith communities and faith leaders) in combating the threat of terrorism. However, the resurgence of religiosity in contemporary politics should not be viewed as an inherently dangerous force. As Appleby has argued, a new secular-religious model of inter and intra-state diplomacy looms as a development with significant potential to resolve conflict and deny terrorist groups access to communities of support. By drawing on an Australian example, we argue that in societies that have a strong multicultural and multifaith character secular-religious diplomacy pitched at the national and sub-national level can play an important role in the formation of a flexible long-term counterterrorism strategy.

Countering Islamophobia : Muslim participation in multifaith networks

In recent years a heightened awareness of global risks has produced an unprecedented interest in global peace and security initiatives. This article discusses the impact of international crisis events on religiously diverse communities in Australia, in particular rising Islamophobia, migrantophobia and attacks on multiculturalism. Religious communities have been far from passive in their responses to the impact of these events, initiating dialogue and educational activities to dispel negative stereotypes and attitudes. In addition, state actors, including police, have prioritized engagement with religious leaders, and this has resulted in a rise of state supported multifaith peacebuilding activities. The article argues that, in response to global risks of terror and exclusion, multifaith movements and multi-actor networks, including religious leaders, state actors, educators and the media, have the potential to advance common security. In response to conflicts both local and global, these examples of cooperation between religious and non-religious actors in Australia can be instructive to other increasingly multifaith societies.

Development across faith boundaries

Faith-based organisations (FBOs) have long been recognised as having an advantage in delivering programs and interventions amongst communities of the same faith. However, many FBOs today work across a variety of contexts, including with local partners and communities of different faiths. Likewise, secular NGOs and donors are increasingly partnering with faith-based organisations to work in highly-religious communities.Development Across Faith Boundaries explores the dynamics of activities by local or international FBOs that cross faith boundaries, whether with their partners, donors or recipient communities. The book investigates the dynamics of cross-faith partnerships in a range of development contexts, from India, Cambodia and Myanmar, to Melanesia, Bosnia, Ethiopia and Afghanistan. The book demonstrates how far FBOs extend their activities beyond their own faith communities and how far NGOs partner with religious actors. It also considers the impacts of these cross-faith partnerships, including their work on conflict and sectarian or ethnic tension in the relevant communities.This book is an invaluable guide for graduates, researchers and students with an interest in development and religious studies, as well as practitioners within the aid sector.

Advancing Australian 'shared security' : secular-religious peacebuilding networks

The role of religious leaders in promoting social cohesion and ‘shared security’ is increasingly being examined by scholars, as is the growing multifaith movement. The VIIIth World Assembly of Religions for Peace first proposed the notion of ‘shared security’ and the importance of religious leaders’ role in advancing such a concept in Kyoto 2006. A recent study, Managing the Impact of Global Crisis Events on Community Relations in Multicultural Australia (Bouma et al. 2007) has documented the impacts of international crisis events and discourses of exclusion on religiously diverse communities in Australia, in particular rising Islamophobia, migrantophobia and attacks on multiculturalism. Religious communities have been far from passive in their responses to the impact of these events initiating dialogue and educational activities to dispel negative stereotypes and attitudes. State actors, including police, have prioritized engagement with religious leaders resulting in a rise of state supported multifaith and secular-religious peacebuilding activities. This paper argues that, in response to global risks of terror and exclusion, secular-religious networks including religious leaders, state actors, educators and the media have the potential to advance ‘shared security’ in multifaith societies, by drawing on Australian experiences documented in the Global Crisis Events study.

The janus face of new media propaganda: The case of Patani neojihadist YouTube warfare and its Islamophobic effect on cyber-actors

Surfing on the Internet 2.0 revolution, Patani 2.0 has allowed Patani neojihadist militants to access new competitive spaces and create their own imagined online community by penetrating new realms of the Internet. This article discusses the use of new media militant propaganda by Patani militants and how it is Janus faced. It further examines how the Patani 2.0 social interaction enabled by social media such as YouTube leads to group cohesion among certain actors and the formation of a collective identity that is clustered around the notions of Muslim victimization and defensive jihad; and how, at the same time, it reinforces antithetical identities and fosters group identity competition, where one religious group is often pitted against another. As a result, the Janus effect of Patani neojihadist YouTube online propaganda, while it primarily seeks to radicalize, also generates a reactionary, often virulent, anti-Muslim response from the movement's critics.

From Darfur to Sinai to Kashmir: Ethno-religious conflicts and legalization

This paper attempts to examine agreements between two high conflict states - India and Pakistan - in comparison with those between parties characterized by high degrees of conflict along ethnic and religious lines, from a theoretical perspective with a view to determining if legalization has any correlation between the commitments embodied in agreements between such states and the degree of compliance. For purposes of comparison, I examine the historic agreement between Israel and Egypt, and the Darfur Peace Agreement (DPA) as exemplars of similar conflicts where legalization has salience. I adopt the lens of legalization articulated by Abbott, et al, and bring recent advances from the intersection of international relations theory and international law to the design and structuring of agreements between states beset by persistent hostilities. I analyse agreements between India and Pakistan, Israel and Egypt, and the Darfur Peace Agreement, to demonstrate that agreements that are high on the precision-obligation-delegation matrix enjoy higher degrees of success than those that are low on this matrix when concluded between high conflict states. I conclude by arguing that India and Pakistan should aim for hard legalization to solve the Kashmir dispute, and that they must learn from the painful experience of the Darfur Peace Agreement and include non-state actors as signatories to any agreement.

Governance and Religious Diversity in Australia: Multifaith relations and religious instruction in the State of Victoria

Australia, like many societies, is grappling with the reality that its population is becoming at once increasingly religiously diverse and non-religious. This is evident in a number of contentious public and policy debates, including those centred on religion and education. At the turn of the twenty-first century, and particularly after the events of 9/11, religion has featured prominently in the global media and been frequently associated with violence. This had led to the development of a number of strategies by state actors and religious communities aimed at the ‘management’ (Bouma, 1999) or ‘governance’ (Bader, 2007) of religious diversity; sometimes in partnership and, at other times, at odds with one another. The Australian state of Victoria has implemented a number of progressive policies and practices promoting positive multifaith relations and community resilience. Yet, it is still struggling with how best to oversee religious instruction and provide education about diverse religions and non-religious worldviews in government schools.

The use and misuse of religious language: Zionism and the Palestinians

Every discipline which deals with the land question in Canaan-Palestine- Israel is afflicted by the problem of specialisation. The political scientist and historian usually discuss the issue of land in Israel purely in terms of interethnic and international relations, biblical scholars concentrate on the historical and archaeological question with virtually no reference to ethics, and scholars of human rights usually evade the question of God. What follows is an attempt, through theology and political history, to understand the history of the Israel-Palestine land question in a way which respects the complexity of the question. From a scrutiny of the language used in the Bible to the development of political Zionism from the late 19th century it is possible to see the way in which a secular movement mobilised the figurative language of religion into a literal 'title deed' to the land of Palestine signed by God.

The impact of religious affiliation while growing up on substance use by African-American crack cocaine users

This paper explores the relationship between church attendance while growing up and the substance use issues reported by 159 African American crack cocaine users in Houston Texas. It was found that more frequent juvenile attendance at church was associated with being less likely to suffer withdrawal symptoms or to take drugs to avoid withdrawal. However/ there were no differences between regular/ irregular and non-attendees in respect of number of substance use issues reported or attendance at a self help group for substance use/ even though these are often faith-based. The relevance of including questions on religious participation when young in screening instruments to be used with adult substance abusers is questioned.

The accounting profession: a religious and community platform for change

Following the failure of large corporations in both Australia and the United States, considerable dialogue has been generated on the integrity and role of accountants. This focus of this study was to examine the role of the professional accounting community, which shapes, and is shaped by the value, religion and culture of accounting members. In view of the impetus towards internationalization of accounting standards it is suggested the accounting profession re-examine its position as part of the international human community
and re-examine its core values.

Accounting measurement in the religious perspective : conservatism or optimism

This paper concerns about accounting measurements from the socio cultural values’ perspectives. By applying Hofstede (1980), Gray (1988), and Perera (1989) studies, first of all, the study develops a theory to concern about accounting values in a religious perception. Then Islam, as one of the most debatable religion in the world, is considered as an instance. Islamic compliance accounting measurement has developed in next stage to understand how the accounting value could be different from this viewpoint from the Western conservative historical cost. This study theoretically proves that Islamic compliance accounting measurement conforms to the exit price method which is different from the Western complaisance accounting measurement.

Death, mortality and religious diversity

Developed in partnership between the Immigration Museum and Deakin University, this exhibition examines how eight different groups in Victoria deal with death. It includes representatives of Moslem, Hindu, Christian (Catholic, Anglican, Greek Orthodox), Jewish, Buddhist faiths and those with no religion.

Multiculturalism in Asia

This book explores the different ways that issues of ethnocultural diversity are conceptualised and debated in South and East Asia. It looks at the legacies of precolonial and colonial traditions for managing diversity, their reinterpretation under postcolonial independence and globalisation, and their relationship to Western liberal models of multiculturalism and emerging international norms of human and minority rights. It shows that political actors draw on a range of intellectual resources and traditions when thinking through these questions. Appeals to international human rights instruments and Western policies of multiculturalism are interspersed with appeals to local traditions, national mythologies, regional practices, and religious doctrines. An attempt to understand these debates or contribute to them requires an understanding of the complex interaction between the different ways of conceptualising diversity and citizenship.